Prairie Wind - Spring 2015 - Order of the Prairie Wind

Address Service Requested
www.prairiewindzen.org
[email protected]
(402) 551-9035
Nebraska Zen Center
3625 Lafayette Avenue
Omaha, NE 68131-1363
Published by the Order of the Prairie Wind for Nebraska Zen Center /
Heartland Temple and Zen Center of Pittsburgh / Deep Spring Temple
Volume 25,
25, Issue 1
Spring 2015
Nonprofit Organization
U.S. POSTAGE
PAID
Omaha, Nebraska
PERMIT NO. 1370
Nebraska Zen Center / Heartland Temple is a Soto Zen Buddhist temple established for Zen practice. The center follows the tradition established
in Japan by Zen Master Eihei Dogen in the 13th century and transmitted in
this century by two Masters, Rev. Shunryu Suzuki, founder of San
Francisco Zen Center and author of Zen Mind, Beginner’s Mind and Rev.
Dainin Katagiri, who assisted Rev. Suzuki in San Francisco and later
founded Minnesota Zen Meditation Center in Minneapolis. Rev. Katagiri
was instrumental in establishing Nebraska Zen Center in 1975.
Rev. Nonin Chowaney, OPW, is NZC’s Head Priest. He trained with Rev.
Katagiri and was ordained by him. Rev. Chowaney also trained at Tassajara
Zen Monastery in California and in Japan at Zuio-ji and Shogo-ji
monasteries. He received formal Dharma Transmission from Rev. Katagiri
and has been authorized to teach by him and by the Soto Zen Church in
Japan. Rev. Chowaney is the founder of the Order of the Prairie Wind.
(OPW)
Zen Center of Pittsburgh / Deep Spring Temple is NZC’s sister temple.
ZCP also follows the Soto Zen Buddhist tradition established by Zen Master Dogen..
Rev. Kyoki Roberts, OPW, is ZCP’s Head Priest and a founding member
of the Order of the Prairie Wind. She is the senior ordained student of Rev.
Nonin Chowaney and has trained at Hokyoji Monastery in Minnesota, San
Francisco Zen Center and Green Gulch Farm in California, and Zuioji and
Shogoji monasteries in Japan. Rev. Roberts received Dharma Transmission
from Rev. Chowaney and was authorized to teach by him and by the Soto
Zen Church in Japan. She was appointed to serve as ZCP’s Head Priest in
2001
Prairie Wind (© 2015 Nebraska Zen Center) is the newsletter for both Nebraska
Zen Center / Heartland Temple and Zen Center of Pittsburgh / Deep Spring
Temple.
Cover: Enso (Dream), Calligraphy by Nonin Chowaney
We always need mater ial for Prairie Wind. Send us articles, drawings, poems,
photos, etc. The deadline for publication in our Fall issue is August 15th.
Websites for Nebraska Zen Center and Zen Center of Pittsburgh are at:
www.prairiewindzen.org.
Nebraska Zen Center’s e-mail address is: [email protected].
Zen Center of Pittsburgh’s e-mail address is: [email protected]
HARMONY
by Nonin Chowaney
I spent thr ee year s in a J apanese Soto
Zen Buddhist monastery. It wasn't easy,
but yet, it was one of the most enjoyable and rewarding times in my life.
is nothing substantial within each to
hold on to, for there are an infinite
number of ways to be human.
Living in a foreign country, an Asian
one at that, is difficult, especially at
first. Cultural and language differences
make for constant misunderstandings.
The ground you've been standing on for
years, the seemingly solid ground of
shared principles, values, and agreed on
customs, has turned into water. There is
nowhere to stand.
Recently, when I was asked once
again what it was like practicing in a
Japanese Zen Buddhist Monastery, I
talked about how much I learned about
getting along in a group. Japanese
people do this very well, but Americans generally don't. We have our
strengths, but living peacefully and
harmoniously with each other is not
one of them!
Going to Japan was difficult enough,
but stepping into a Zen Buddhist monastery there meant taking an additional
step -- out of the modern world and into
Medieval Japan, which intensifies the
difficulties for a free-wheeling American like myself. It was hard, and it was
lonely. But it was also one of the best
things I've ever done for myself.
We Americans put ourselves and our
principles out in front and promote
both at all costs. "Individualism" is
probably our most cherished ideal. I've
sat through many Board meetings at
American Zen Centers dominated by
head-banging over pet ideas and projects. We don't seem to be committed
to peace and harmony among beings.
My Zen teacher, Dainin Katagiri, once
wrote a poem after living twenty years
in America about stripping off our cultural clothes and how difficult and painful that is, like stripping wallpaper; it
doesn't come off easily. This can be a
beneficial process, however. The person is left cleaner, with a minimum of
trappings, purer. We can get a sense of
what is basic in human life and what
isn't and how unimportant many things
are that we considered most important.
We may even have to throw away some
of our most cherished values in order to
survive.
We can also see how "Japanese,"
"American," "Chinese," or "Russian"
are mere constructs, conglomerations,
mixtures, with no fixed essence. There
Japanese people are. Principles are not
that important to them in interpersonal
relationships. What is important is
keeping a "good feeling" in our relationships with others. In Japanese, this
is characterized by the word "wa,"
which means "harmony."
Of course, we can go overboard with
individualism at the expense of group
harmony, and the Japanese can go
overboard with group harmony at the
expense of individual rights and differences. A common phrase in Japan
is, "The stick that stands out gets hammered down!" I saw that happen in
Japan more than once.
However, at this time in American
continued on page 4
2
3
Harmony
Harmony
from previous page
from page 3
culture, when there is so much political
hard feeling and cross-cultural violence
that it sometimes sickens me, I long for
the "good feeling" that the Japanese try
so scrupulously to maintain in their
interpersonal and group processes. Perhaps someday we can build a culture
that doesn't stress one at the expense of
the other.
One day in Japan, I was wearing my
treasured winter stocking cap at Shogoji Monastery when Ikko Narasaki, the
abbot, was about to visit from the larger
monastery he was also in charge of.
One of the Japanese monks ran up to
me and said excitedly, "Nonin-san, take
off your hat, Roshi is coming." Now, I
knew that hats were not allowed, but it
was cold up in the mountains, so we
ignored that rule. All of us wore them. I
didn't see the need to remove it; it's
dishonest to wear it when he's not there
and hide it when he is; there's a principle at stake here, dammit! Besides, it's
cold. But the only thing the Japanese
monks were concerned about was the
Abbot's feelings. It would be better to
be cold for awhile to preserve peace
and harmony and not cause him to invoke the "no hats" rule.
I can recall many incidents around similar issues, and as time went on, I came
to value keeping a "good feeling" and
acting to promote peace and harmony.
It's an issue that I keep working on in
my life.
We can practice zazen anywhere, and
we can do this alone, sitting, standing,
walking, or lying down. The value of
living with others is that within a community, a sangha, we get to practice
living with others. No matter how much
zazen we sit, if we can't live with all beings peacefully and harmoniously, our
zazen is worthless, and we're wasting our
time.
1.
The cloud is free only
to go with the wind.
The rain is free only
in falling.
When I was in Japan, I wrote Katagiriroshi a long letter complaining bitterly
about my life in the monastery and how
difficult it was. Actually, it was a series
of letters! Part of his response was:
The water is free only
in its gathering together,
in its downward courses
in its rising into air.
If you forget the practice of no-self or
egolessness, Buddhist practice does not
make sense for human beings. How do
We use and manifest a self on a large
scale and in a creative way? It is like a
Sky-diver who manifests productive art
in the air on the basis of no-self, or egolessness.
2.
In law is rest
if you love the law,
if you enter, singing, into it
as water in its descent.
3.
Or song is truest law,
and you must enter singing;
it has no other entrance.
From this point, I don't know exactly if
American Buddhism is correct or if
Japanese Buddhism is wrong. If no-self
or egolessness is not actualized in one's
life, Buddhism is nothing but an abstract teaching, and no peace or no
repose and bliss is found in one's daily
life.
In our daily lives, we must strive to manifest peace and harmony through selfless
practice, to set aside our self-interests,
and to work for the benefit of all beings.
This is the Bodhisattva Way. It is especially important to live it in America at
this time of rampant violence and strife.
Otherwise, we continue to stumble along,
banging heads with others as we try to
benefit ourselves by promoting, "what's
best for me."
The Law That Marries All
Things
It is the great chorus
of parts. The only outlawry
is in division.
4.
Whatever is singing
is found, awaiting the return
of whatever is lost.
Harmony (Wa)
Calligraphy by Nonin Chowaney
5.
Meet us in the air
over the water,
sing the swallows.
Meet me, meet me,
the redbird sings,
here here here here.
Wendell Berry
continued on next page
4
5
NEBRASKA ZEN CENTER SANGHA NOTES
Sangha members Annette Jordan and Janelle Arthur are sewing rakusus in preparation for a Precept Ceremony signifying Lay Initiation at the temple on Sunday
April 5th at 10:00 am. All are invited to attend the cer emony. Ther e’ll be a
pot-luck lunch afterwards, so please bring a dish to share.
The roofing project has been completed as have repairs from water damage in a
couple of rooms upstairs. We now have an impact resistant asphalt-shingled roof
over our entire building, including the r ecent addition. Many thanks to Shoju Pam Griffin whose legal backgr ound came in ver y handy when wor king
things out with the roofing and insurance companies!
The exterior painting project is 90% complete. Some storm windows need to be
painted as does the trim on the back side of the West addition. We’ll be completing the job when the weather breaks in the Spring.
This past Winter Koshin Milo Alexander gave a talk at Unitarian Youth Group in
Omaha, and Shoju Pam Griffin did the same at Peru State University. Nonin visited a class at Millard North High School and hosted a group at the temple from
Creighton University.
NEBRASKA ZEN CENTER SPRING EVENTS
SESSSESSHIN
SESSHINDHIN
SESSHIN
There will be three sesshins at NZC This Spring / Summer: a One-day Sesshin
on March 14th, and Two-day Sesshins on April 18th & 19th and on June 20th
& 21st. Fees: $40 per day for member s; $50 for non-members. Lower rates are
available for those with limited income. E-mail us at heartland@prairiewind
zen.org or call 402-551-9035 to register.
BUDDHA’S BIRTHDAY
We’ll celebrate Buddha’s Birthday with a special ser vice on Sunday, April
12th, at 10:00 a.m., after r egular 9:00 Open Ser vices. After war ds, ther e’ll be
a dharma talk, and then there’ll be birthday cake and ice-cream. Everyone is invited to attend.
Please note: the temple will be closed over Memorial Day
Weekend from Thursday Evening the 21st through Tuesday
Evening, the 26th. We will re-open with morning sitting and
service on Wednesday, May 27th.
WEEKLY ZENDO SCHEDULE — NEBRASKA ZEN CENTER
Morning
Evening
Tuesday thru Friday and on Sunday
6:00 - 7:00
— Sitting Meditation
(Walking as Needed)
7:00 - 7:30
— Service
7:30 - 7:45
— Cleaning
Tuesday — Wednesday
7:00 - 8:30 — Sitting Meditation
(Walking as needed)
Sunday Only
8:30
9:00 - 9:25
9:25 - 9:35
9:35 - 10:00
10:00 - 10:10
Nonin and Leah, one of our next-door neighbors, at her
8th birthday party.
6
— Zazen Instruction
— Sitting Meditation
— Walking Meditation
— Sitting Meditation
— Service
Thursday
6:00 - 8:30
— Classes as scheduled
Friday
7:00 - 8:30
— Sitting Meditation
We are closed on Saturday & Monday.
If you are new to the temple, you must have zazen instruction before joining us. Please
arrive by 8:30 on Sunday morning for instruction.
7
ZEN CENTER OF PITTSBURGH
SANGHA NOTES
If you want to receive monthly schedule updates and last-minute changes to
events, join our-mail list. Go to http://www.prairiewindzen.org/zcp/list.htm
and register. Or, e-mail ZCP at [email protected]. You will also receive our monthly e-Newsletter.
On January 4th, Barbara Gray facilitated a Sangha meeting that resulted in an invitation going out to Rev. Kotoku Crivello to serve as
the new Head Priest at Deep Spring Temple. Behind the scenes, the
Board of Directors and the Search Committee have jointly been
working out a Letter of Agreement with Rev. Crivello for a one-year
appointment as Head Priest with all parties assuming that this will
become permanent.
Kotoku was ordained in 2004 by Gengo Akiba and received dharma transmission
from him in 2012. Kotoku has been practicing Buddhism nearly his entire life, including monastic training in both American and Japan. We are also fortunate to
have Kotoku’s wife Colleen coming as well. Colleen is trained as a fashion designer and also teacher Zen sewing. Both of them intend to serve Deep Spring Temple
full time.
Kotoku will be visiting Deep Spring March 5th-18th. He hopes to meet with as
many sangha members as possible during that time. He will give a dharma talk on
March 8th. Lunch will follow, and a Sangha Discussion will follow that.
ZCP SPRING EVENTS
MARCH
1
— Katagiri-roshi’s Memorial Service
World Peace Ceremony
Group Discussion
5-18 — Kotoku Here
8
— Dharma talk by Kotoku
15 — Tentative Annual Sangha meeting
MAY
3
— World Peace Ceremony
Sangha Discussion
31 — Tentative Vesak Ceremony,
Buddhist Society of Pittsburgh
2 p.m.?
APRIL
5 — World Peace Ceremony
Sangha Discussion
12 — Buddha’s Birthday Celebration
[Sesshin is an intense period of practice
consisting of sitting/walking meditation,
services, work and dokusan (private interviews with teachers). You must sign up for
this event.]
ZCP DAILY SCHEDULE
Due to Kyoki’s current physical disability, we
are only open on these days at these times:
Tues. & Thurs: Zazen and Service, 6:30 a.m.
Wednesday:
Zazen, 6:00 - 7:15 p.m.
Sunday:
Intro to Zen, 9:30 a.m.
Zazen, service, and dharma
talk, 10:00 a.m. till 1:00 p.m.
While Kotoku is here, we will temporarily return to our full schedule. Watch our
website calendar for full details.
Kyoki continues to str uggle with an entrapped nerve in her left leg and wishes
to offer her deepest thanks to Sangha members for their continued efforts to maintain the schedule and the property. A new drug has helped her condition, and she
continues to consider treatment options. Many of you ar e asking what are
Kyoki’s plans when Rev. Cr ivello takes over as Head Priest. She hopes to continue living and practicing at the temple as Resident Priest under a reduced schedule. She’ll join daily work meetings and help out as she is able.
Zen Center of Pittsburgh / Deep Spring Temple, 124 Willow Ridge Road,
Sewickley, PA 15143 tel: (412) 741-1262 e-mail: [email protected] website:
www.deepspringzen.org
8
9
WHITE LOTUS SANGHA NOTES
The White Lotus Sangha, a group affiliated with NZC, meets on Friday evenings
in four Nebraska prisons, Nebraska State Penitentiary and Lincoln Correc- tional
Center in Lincoln, Tecumseh State Correctional Institute in Tecumseh, and
Omaha Correctional Center in Omaha.
For further information, see the Religious Coordinator at either of the above
institutions, e-mail [email protected], call (402) 551-9035, or write
Nebraska Zen Center, 3625 Lafayette Ave., Omaha, NE, 68131-1363.
Volunteering with White Lotus Sangha
by Busshin Joe Smolsky
I star ted pr acticing as a volunteer with the White Lotus sangha late last summer. It is something I had been thinking about for a while. Then, even though we
had never spoken about it, Zenryu Vicki Grunwald, who coordinates volunteers,
asked me if I’d like to. It was an easy decision.
TENDING THE OX ZENDO SANGHA NOTES
A group affiliated with NZC meets weekly on WEDNESDAY EVENINGS at
7:00 pm at Branched Oak Farm, 17015 NW 70th St, Raymond, NE 684284041. For further information, e-mail or call Kanho Doug Dittman at
[email protected] (402-783-2124). Zazen Instruction is available for
newcomers if arranged in advance.
Tending the Ox will offer three One-day retreats on the following Sundays:
March 15th
April 26th
June 28th
These retreats will run from 9:00 a.m. till 5:00 p.m., and a mid-day meal will be
served. Attendance is limited to 10 participants, and the fee is $30 per day. Advance registration is required.
A Zen Meditation and Nature (Spring) Workshop will be offered Sunday, March
22nd, from 10:00 a.m. till 1:00 p.m. This will include an Intr oduction to Zen
Buddhist practice and a chance to hike the trails at Branched Oak farm. The cost
is $20.
Vicki took me with her on a visit to each of the three places we’d be going. Practice in the correctional system has some differences when compared to how things
are done at the temple, so the orientation was essential. Things have to be done
differently to meet the regulations of the system. All religious items are stored in a
cabinet or locker when not in use. The flowers for our altars are plastic. The bells
are smaller. We have zafus but not zabutons, which are replaced by folded blankets or carpeting.
What is not different is the core of the practice. We sit zazen, do kinhin, bow,
chant, and offer incense. We talk. We laugh. We gripe. We make the most with
what we have and it feels very much like practice at the temple.
Nonin often encourages us to get out and practice at other places or under other
teachers. This makes a little more sense to me now. It is nice to see Soto Zen Buddhism in a slightly different form. I am happy that I have this opportunity and
thank the members of the White Lotus Sangha for welcoming me.
10
One of the Ten Ox-Herding
Plaques on a trail at Branched
Oak Farm. This one is “Seek the
Ox.”
11
SANGHA MEMBERSHIP AND FINANCIAL SUPPORT
NEBRASKA ZEN CENTER / ZEN CENTER OF PITTSBURGH
Membership
While no one needs to formally join either temple to share in our practices, we
invite you to become a member of either Nebraska Zen Center or Zen Center of
Pittsburgh. Members are people who feel that Zen Buddhism is an important part
of their lives and who wish to express that feeling by joining a community of
practitioners.
If you are interested in becoming a member, please speak with the appropriate
person at either temple after Sunday services.
Financial Support
Buddhist communities have always relied on the generosity of their supporters.
For income, we depend on those who believe in the good of what we do and wish to
nourish it. No one is refused temple membership due to an inability to pay. We do,
however, encourage members to commit to our financial support through monthly
pledges.
We also encourage members to exhibit this support through participation in work
projects.
Just as it is
It rains; I get wet
I walk
The amount of your pledge is your personal decision. We ask you to support the
temple at a level appropriate to your means. For those who participate regularly,
we suggest a monthly pledge that reflects one hour of your earnings per week, or
four hours per month. Because we are non-profit religious corporations, all
donations are tax deductible.
Haiku by Santoka
Calligraphy by Nonin Chowaney
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13
PERSPECTIVE — “THE ZENS”
— such lovely sounds to awaken to.
NEXT DOOR
by Pam FontFont-Gabel
In 2009, my husband J ack and I
bought the house to the east of the Zen
Center. It was perfect: old, near
Creighton’s campus (where Jack teaches), affordable, and in a diverse neighborhood. When we told our friends
about it we teased, “And the house has
‘good karma’ — our neighbor is the
Nebraska Zen Center!”
After renovations and finally settling in,
we began to gain new perspective. We
were not Zen practitioners, and we had
cultural perceptions about Buddhism.
When we met Nonin, the temple abbot,
he seemed a little intimidating but
pleasant enough. Our first encounters,
though, really began with Buddy and
Sammy, who barked loudly and incessantly each and every time we pulled
up [not very Zen-like, we mused
amongst ourselves]. There were cars
constantly coming and going — quietly, but often. One summer Sunday
morning, we heard someone yelling
profanities in the backyard after stepping on “dog shit that no one had
cleaned up.” “Jack,” I whisperedyelled. “You’ll never believe it — the
Zen priest next door is wearing his
robes, with Birkenstocks, and cussing!”
However, being "the Zens" neighbor
was quite enjoyable. They had enchanting, soothing gardens to gaze at from
our nearby windows. There were quick,
hidden waves from members when we
saw them meditating. During warm
months, the sound of bells, chimes, and
chanting wafted through our windows
A few months after moving in, I asked
Nonin if we could remove the ugly chainlink fence that separated our driveways.
“It’s difficult to get the kids in and out of
the car — and it’s unsightly,” I explained.
“As long as you do the work and do not
interfere with my fence for the dogs,” Non-
The Font-Gabel Family
in relented. So down came the fence.
Later, temple members Pam and Doug and
I gardened the strip together. I also added a
stone walkway, joining our driveway with
“the Zens” driveway. The path began to
get used, mostly by me and the kids bringing over food or snacks for Nonin. “Thank
you very much,” he would beam graciously. Nowadays, he adds a kiss on the cheek
for all of us.
Unlike most of you, I do not know Nonin
as a teacher, a guide, or an elder. Over the
“The Zens” Next Door
from previous page
years, I have grown to know and love
him as not only a neighbor but also a
friend. I know his favorite TV shows
(Dancing with the Stars and Royals
baseball games; he hates the Yankees).
I know how he takes his coffee (black)
and where he shops for groceries and
local art supplies (W hole Foods and
Dick Blick). I count him amongst my
dearest friends and love him — every
part of him. We sit on the front porch
together, go to ball games and out to
eat together ("You and Nonin have
eaten out more often than you and I,"
Jack lovingly complains). I borrow
tables, spices, and coffee from him.
We complain to each other and console one another, discuss books over
wine, and celebrate holiday meals together. I’ll never forget that when I
was in a terrible car accident, Nonin
rushed to the hospital with Jack and
cared for the kids while I was treated
in the E.R.
(sneaking in with my own key,
which Nonin gave me, and borrowing some olive oil), I feel calm and
balanced. After being joyously welcomed time and time again to community pot-lucks, "the Zens" have
become our friends. My idea of
what a Zen Buddhist priest was never included a genuine friend who
drinks craft beer and shares his humanity so freely and lovingly with
our family. I am delighted that my
children are not only growing up as
a neighbor to "the Zens," but that
they show up at Nonin’s front door
on a regular basis. I look forward to
seeing members when they come to
the temple, and promise to keep
sending over baked goods. “Everything is the way it’s supposed to
be," I think, and for that, I am grateful.
The "Zen next-door," to Jack, Julian,
Leah, Amaya, and I, has become
“Grandpa Nonin,” who hosts Saturday
morning Cartoon Club for the kids,
who came over mere hours after Amaya was born at home and held her,
who takes Julian out to movies in his
smelly, dog-hair covered car, who
gave Leah a poem & Buddhist blessing during a special family ceremony.
Although I still know barely anything
about Soto Zen Buddhism, knowing
the head priest of the Nebraska Zen
Center has been a most precious gift.
My unfamiliarity with Zen Buddhist
practice might still be present, but I
know that when I walk into the temple
continued on next page
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15
I Have Taught Nothing To You
CALLIGRAPHY FOR SALE
ON OUR WEBSITE
Nonin’s calligraphy can be
purchased through our website,
at www.prairiewindzen.org.
Click on Nebraska Zen
Center and go to Nonin’s calligraphy pages.
There are over fifty items for
sale, one and two-character
pieces, longer phrases, and
specialty items. All are signed
and stamped originals and
are written on high-quality
paper, either Canson watercolor paper, Rives BFK, or
archival matboard.
Mu (nothing)
Nonin also accepts commissions
to write temple names, individual dharma names, and specific characters or Zen phrases.
For further information, contact him dir ectly at the following
e-mail address: [email protected].
We sell and ship the calligraphy unframed. Each piece can be
mounted and framed by a good framer using traditional
methods.
All profits from website calligraphy sales go directly to
Nebraska Zen Center / Heartland Temple.
16
You are nearly as old as the number of years it has been since I came
to America.
I have taught nothing to you at all.
I have done nothing for you at all.
But,
You have done a lot for me.
I can tell you one thing you have taught me;
“Peel off your cultural skins,
One by one,
One after another,
Again and again
And go on with your story.”
How thick are the layers of cultural clothes I have already put on?
How would it be possible to tell a story without them?
How would it be possible to peel off the thick wallpaper
in my old house?
How would it be possible to ease my pain
whenever the paper is torn off?
If I were not to agree with your teaching,
Believe it or not,
My life would be drifting in space,
Like an astronaut separate from his ship
without any connections.
Now I’m aware that I alone am in the vast openness of the sea
And cause the sea to be the sea.
Just swim
Just swim.
Go on with your story.
Dainin Katagiri offered this poem to San Francisco Zen Center on it’s
25th anniversary in 1986
17
UDUMBARA
Udumbara
by Dainin Katagiri
from previous page
Buddha's birthday is celebrated on April 8. The following article was originally
given as a talk many years ago shortly before Buddha's birthday. It has been edited by Nonin Chowaney.
Ther e is an old legend that the Udumbar a flower blooms on the bir thday of our
great teacher, Shakyamuni Buddha. Like a luminous sun, it fills the universe, and everything is revealed.
What is this Udumbara flower? There are two plants known as Udumbara. One is ficus glomerata, a flowerless, tropical plant that grows ten feet tall and produces a cluster of ten fruit. Another Udumbara plant, ficus carica, is a member of the same family
as the fig tree. Both Udumbaras are flowerless plants. In India, the flowering of the
Udumbara is a metaphor for a rare, unusual, or unprecedented event.
One commentary on the Lotus Sutra says that the "Udumbara is a symbol of spiritual
auspiciousness. Its flower-blooming announces the advent of a Golden Wheel King."
This means that the advent of a great man who is unparalleled in the world is a rare
occurrence. Other sources say that the opportunity to encounter the Buddha Way is a
rare and auspicious occurrence, like the flowering of the Udumbara plant.
In Zen, the flowering is a metaphor for dharma transmission. This is exemplified by
the story of Shakyamuni Buddha and Mahakasyapa, which begins one day when Buddha and his disciples were gathered on Vulture Peak. To the gathering comes Brahma,
who implores the Buddha to preach for the benefit of sentient beings. Buddha says
nothing, but merely holds up an Udumbara flower before the assembly. No one understands Buddha's meaning except his main disciple, Mahakasyapa, who smiles. The
Buddha says: "I have the right Dharma eye, the wondrous mind of Nirvana, peaceful
rest. This I entrust to you, Mahakasyapa." Historically, this moment marks the beginning of Zen transmission.
There are three important things to be learned from the Udumbara legend. The first is
that right here and right now, you must realize the blooming of the Udumbara flower.
In other words, you were born in this world as a Buddha. Birth as a human being is a
rare and auspicious event, and it is even more rare for human beings to realize the importance of the here and now. Zen Master Dogen says, "When I look over my past life,
I regret how often I have missed the great opportunity in now and hereness to realize
the Buddha nature. I have wasted time seeing snow on a mountain, but now realize the
beauty that snow creates the mountain." No matter how often Shakyamuni Buddha
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holds up the blooming Udumbara, we miss the point. In the story, only Mahakasyapa realized the sublimity of human life. He was the only one who understood that
human life is Buddha.
The second thing to be learned from the Udumbara legend is that the present is not
just the present but also extends simultaneously through past and future. This has to
do with beauty. How does the Udumbara blossom? How does the cherry tree blossom? The cherry blooms in the spring, but do you think the cherry blossom ignores
winter, fall, or summer? When the cherry blooms in the spring, it is able to touch
our hearts with its beauty, because the spring in which the cherry blooms includes
winter, fall, and summer.
Often, we limit our perception of ourselves to the present. Seeing yourself in this
limited way, you have a bad feeling about your life. However, other people looking
at you can usually see your life in broader perspective as it extends into past and
future. That's why people respect your present life and try to help you. If we see
ourselves limited to some idea of the present, we cannot live our lives in peace. The
moment you ignore past life and future life, present life becomes disordered. You
become completely confused. The Udumbara makes every possible effort to be,
through all four seasons, again and again. This is its beauty, and this is the beauty
of human life, which is as deep as the ocean, as high as the mountains. Your life is
not just your life, but the life of the whole universe. This is the beauty and purity of
our life.
The third thing to be learned from the legend has to do with Mahakasyapa and his
smile. No matter how much we explain the pure nature of being, Buddha nature,
our explanations make no sense whatsoever unless we understand the nature of
phenomena. The pure nature of being, Buddha nature (or enlightenment), is expressed through the world of phenomena. This is symbolized by Mahakasyapa.
This is human life. No matter how much we try to explain the true nature of human
life, our explanations do not hit the mark. To realize this true nature, the core of
human life, we need individual lives, each of which has a certain form. It is through
this self, this individual life, that the true face of being is realized.
Shakyamuni Buddha gave dharma talks for over forty years, but no one can realize
the core of human life by listening to verbal teaching. In order for us to realize the
core of human life, the teaching must be put into practice. This is Mahakasyapa as
Buddha's disciple. Buddha did not just sit, waiting for his death, without transmitting the core of his being to others. The core of human life is not something limited
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Udumbara
From previous page
to one person, not something limited to Buddha. This teaching is universal. The Buddha needed Mahakasyapa who practiced it for many years. When Buddha raised the
Udumbara flower, the time was ripe for Mahakasyapa and he could smile.
Zen Master Dogen says, "Within the zazen hall, Udumbara. Within the Buddha hall,
Udumbara." Udumbara is encountered in every moment. When Udumbara is encountered in the Buddha hall and in the zazen hall, Buddha hall and zazen hall immediately
come to life. Udumbara works in dynamism through the Buddha hall, through zazen,
through human life, and through the lives of the sun and the moon. Through the sun,
through the moon, through the zazen hall, we have the opportunity to realize Udumbara, the opportunity to understand our true nature.
Dogen goes on to say: "Within the zazen hall, Udumbara, within the Buddha hall,
Udumbara. Here the flower blooms brighter and brighter." Udumbara is one with the
zazen hall, one with each monk sitting the zazen hall. From the zazen hall, the wood
block sounds and echoes when zazen begins. Udumbara echoes. Udumbara echoes the
pulse of all life. At this very moment, what happens? Harmonious unity. Buddha.
Just continue to practice on and on. Buddha's birthday is April eighth. Today is April
fifth. But April fifth is the same as April eighth. Today is today. Today is Buddha's
birthday. When April eighth comes it is April eighth, not April fifth, so the present
moment is very important. Present life penetrates to yesterday, to tomorrow, and to the
day after tomorrow. Forever. Today is just today. When tomorrow comes, tomorrow is
today. Our life is just a continuation of today -- today -- today. At this very moment,
we can hear the music of Udumbara. Congratulations on Buddha's birthday. Congratulations on the auspicious day of your own birth.
Rev. Dainin Katagiri (1928-1990) was founder and abbot of Minnesota Zen Center in Minneapolis and Hokyo-Ji Zen Monastery in Southeast Minnesota. He was
a Soto Zen Priest for over forty years.
Buddha
Calligraphy by Nonin Chowaney
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Visit to Katagiri-roshi
A pleasure,
We talk of here & there
gossip about the folks in San Francisco
laugh a lot. I try
to tell him (to tell someone)
what my life is like:
The hungry people, the trying
to sit zazen in motels;
the need in America like a sponge
Sucking up
whatever prana and courage
“Pray to the Bodhisattvas” sez Katagiri-roshi
I tell him
that sometimes, traveling I am
too restless to sit still, wiggle &
Itch. “Sit
only ten minutes, five minutes
at a time” he sez — first time
it has occurred to me that this wd be ok
As I talk, it becomes OK.
There becomes some continuity
in my life; I even understand
(or remember)
why I’m on the road.
As we talk a continuity, a
Transfer of energy
takes place.
It is a darshan, a blessing,
transmission of some basic joy
some way of seeing.
LIKE A TANGIBLE GIFT IN THE HAND
In the heart
It stays with me.
Hen and Chick — drawing by Tsugen Narasaki
(A Zen Buddhist symbol of the student teacher relationship. The teacher pecks from the outside and the student from the inside. Eventually, the student emerges into awakening.)
Diane Di Prima
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